“Have patience with the shortcomings of the woman. Do not argue about every little thing she does. Overlook the faults that do not affect the marriage.”
Shaykh Saalih al-Fawzaan (Hafidhahullaahu Ta’aala)
Saturday, April 21, 2012
What a Woman!
Ibnul Jawzee (rahimahullaah) said: Sayyaar (rahimahullaah) reported from Riyaah (rahimahullaah) who said: A woman was mentioned to me, so I married her. Whenever she finished praying Ishaa, she would perfume herself, adorn herself with incense and wear her (fine)clothes; then she would approach me and say: "Do you have a need?” If I said yes, she would stay with me; and if I said no, she would take off her (fine)clothes and stand up for (prayer) till the morning. Riyaah said: "By Allaah,she really delighted me." [Sifatus Safwah: page: 116]  |
Giving Precedence to Others Over Yourself in Those Things Which Are Obligatory
Shaikh Uthaimeen, may Allaah have mercy on him, said,
“Giving precedence to others over yourself in those things which are obligatory is not allowed. For example, if a person only has enough water for himself with which to perform ablution and there is another person with him who needs water, he is not to give the water to the other person, the other person should do tayammum. Because this is giving precedence to others over yourself in those things which are obligatory, and giving such precedence to others over yourself is haraam.’
Ash-Sharh al-Mumti’, vol. 15, p. 40.
‘This is not your nest, so hop away.’ | Al-Albaani on Imaam Ash-Shaatibi’s Advice to the Scholar, Then What of the Student? by The Albaani Blog
Imaam ash-Shaatibi said, “And a scholar (here Shaikh al-Albaani said, “Examine this closely, he didn’t say, ‘a student of knowledge!’”)–if the [other] scholars have not borne witness for him, then the ruling regarding him is that he remains under the original state of an absence of knowledge–until someone else bears witness for him and until he himself knows [that] what he [i.e., the person who is already a scholar] bore witness to concerning him [is true].
And if not, then he, for a surety, is upon an absence of knowledge or is upon doubt.
So [the potential scholar] having the audacity to move forward in these two states instead of falling back is not done except by following desires [i.e., the two states being [1] a scholar bearing witness for this potential scholar and [2] that this potential new scholar knows in his heart that what the scholar is saying about him is true].
For it was his duty to get a fatwa from someone else about himself but he didn’t.
And it was from his right that he shouldn’t have been put forward unless someone else put him forward, and no-one did.”
Shaikh Al-Albaani commenting on this said, “This is Imaam ash-Shaatibi’s advice to ‘a scholar’ who is capable of going before the people with some share of knowledge–he is advising him not to do so until the scholars bear witness for him, fearful that he may be a person of desires.
So what, I wonder, do you think his advice would have been if he saw some of these who are grasping at this knowledge in this time of ours?!
There is no doubt that he would have said to such a one:
لَيْسَ هَذَا بِعُشِّكِ فَادْرُجِي
‘This is not your nest, so hop away.’
[Ed. Note: Al-Midaani said in Majma’ul-Amthaal, “‘This is not your nest, so hop away,’ i.e., this affair is not something you have a right in, so leave it … it is given as an example for someone who raises himself above his rank.”]
So is there anyone who will take heed?!
And indeed I, by Allaah, fear that these [people] will be included in his saying صلى الله عليه وسلم, “The intellects of the people of that time will be plucked away. And the scum of the people will be left behind for it [i.e., for that time]. Most of them will think that they are upon something, but they are not upon anything.” [As-Saheehah, no. 1682]
And Allaah’s Aid is sought.”
As-Saheehah, vol. 2, p.713.
Some Mistakes done in Du’aa – Dr Saleh as Saleh by AbdurRahman.org
Points of Benefit in Du'aa - Mistakes in Du'aa
By Dr Saleh as Saleh rahimahullah
http://understand-islam.net
By Dr Saleh as Saleh rahimahullah
http://understand-islam.net
Source : Dua - Points of Benefit
Some mistakes:
1. Du'aa containing aspects of shirk in worship (i.e invoking others or other along with Allah subhanahu wa ta'ala).
'O young man, I am going to teach you some words: Be mindful of Allah, and He will be mindful of you. Be mindful of Allah, and you will find Him before you. When you ask, ask Allah. When you wish to seek help, seek help from Allah. Remember that if all the people come together to bring you benefit they cannot benefit you except what Allah has written. On the other hand, if they come together to cause (you) any harm they will not be able to do it except for what Allah has written. The pens have been laid aside, and the scrolls have dried.' (Narrated by al-Tirmidhi who declared it Hasan Sahih).
2. Forbidden types of tawassul
That he makes tawassul to Allaah in his du`aa by the honour of the Prophet or his sanctity, or his blessing, or by the honour of those besides him from the Saaliheen, or their sanctity or their right or their blessing, so he says, by way of example, "O Allaah, by the honour of your Prophet, or his sanctity, or his blessing, give me wealth and offspring or enter me into Paradise and save me from the Fire", then he is not a Mushrik with the major shirk which expels him from Islaam, but it is forbidden in order to close the means (leading) to Shirk and in order to distance a Muslim from doing anything that leads towards Shirk. And there is no doubt that tawassul through the honour of the Prophets and righteous is one of the means of Shirk, that eventually lead to it after the passing of days (i.e. time), according to what has been indicated by (practical) experience and what the reality testifies to... (Fataawaa Lajnah ad-Daa'imah, (1/338), [Check Here for further resources]
3. Dua asking for Death
The Prophet (peace and blessings be upon him) said,
"No one should wish death for any affliction that has befallen him. If he finds his situation unbearable, let him pray: "Allahumma ahyini ma kanati al-hayatu khayran li wa tawaffani ma kanat al-wafatu khayran li (O Allah, grant me life if life is good for me, and grant me death if death is good for me)." (Muslim)
Imam Ahmad reported that Anas said,
“Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said:
((All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!))
The man began reciting this Du`a and he was cured.” Muslim also recorded it.
5. Invoke for something fobidden or a sin,
for e.g, asking Allaah to make some one as drug addict or asking Allaah that someone to die as kafir e.t.c
6. Severing ties of kinship,
7. As a way of testing Allah's Power, response etc,
8. Abandoning du'aa due to despair
'The servant's du'a will be answered provided he does not ask for what is sinful or for the breaking off of relations, and also if he does not show impatience.' He was asked, 'O Messenger of Allah, what is impatience?' And he replied, 'That the servant says: "I invoked, but I do not think it (my invocation) was answered", and he becomes disappointed and abandons du'a.' (Narrated by Muslim in his "Sahih" from Abu Hurairah).
9. Excessiveness in raising voice
'Be kind to yourselves for you are not calling upon One who is deaf or absent. You are calling upon One who is All-Hearing and All-Seeing.' (Bukhari & Muslim reported it from Abu Musa).
10. You should'nt ask Allah to make His decree that is bad for you, easy for you but rather Allah should ward it off.
Ask with absolute resolve, and believe with certainty that your du'a will be answered. The Prophet (salallahu alayhi wa sallam) said: 'When one of you makes du'a he should not say, 'O Allah, forgive me if You wish, have mercy on me if you wish, give me provision if you wish,' but he should ask with resolve because he does what he likes; no one can force Him.' (Bukhari)
The Prophet (sallalahu alayhi wa sallam) also said: 'Ask Allah subhanahu wa ta'ala when you are sure of His response, and remember that Allah does not accept the du'a of the unmindful and neglect heart.' (Declared Hasan by Sheikh Al-Albani in "Silsilah al-Ahadith Al-Sahihah" no 594)
12. Invoke Allah against oneself, property, wealth or family :
Jabir (radhiAllahu 'anhu) said the Prophet (salallahu alayhi wa sallam) said:
'Do not make du'a against yourself, nor make du'a against your children, nor your property, for your du'a may coincide with the time when Allah grants all supplication, and your du'a might be granted (and cause you harm).' (Muslim).
Fear Allah Wherever You May be – Shaykh Falaah Ismaeel (mp3 arabic/english) by AbdurRahman.org
Fear Allah Wherever You May be
Shaykh Falaah Ismaeel
Shaykh Falaah Ismaeel
Excellent Lecture !!
This lecture was given by our noble Shaykh Falaah bin Ismaeel (حفظه الله) at Masjid Ahlul Quraan wa Suannah in Queens. This is another lengthy lecture which contains a lot of good and beneficial material in it, walhamdulillah. Br. Abu Muhammad al-Maghribitranslated this valuable lecture.
mp3 Source : http://knowledgeisdeen.wordpress.com
Saturday, April 7, 2012
Thursday, April 5, 2012
Sarf::Level1::Class26 by 'ilmul'arabiyyah
About the Class:
After having taken some new vocabulary in the previous class, we will continue this class by taking more verbs of the first kind ( the first principle you were given )
After that we will go through some different rules when conjugating those kind of verbs.
After having taken some new vocabulary in the previous class, we will continue this class by taking more verbs of the first kind ( the first principle you were given )
After that we will go through some different rules when conjugating those kind of verbs.
Download_Mp3
Wednesday, March 28, 2012
He is Allaah..
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Categories of People Regarding ‘Ilm
An Article Based Upon Imaam Ibnu Qayyim's (Rahimahullah) Miftaahu Daari-s-Sa'aadah
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In the Name of Allah, the Most Beneficent, the Most Merciful,
I begin to write:
Categories of People Regarding 'Ilm (knowledge)
The Prophet (صلى الله عليه وسلم) said, "The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)" [Bukhari, Vol. 1, Book 1, Hadeeth 79].
In his commentary on this hadeeth, Imaam Ibnul Qayyim (rahimahullaah) concluded in his book (Muftahu-daris-Sa'aadah), that the Prophet (صلى الله عليه وسلم) categorised people into three types with respect to their acceptance and readiness to memorise, understand and deduct the wisdoms and benefits of knowledge.
The First Category:
Ahlul-hifthi-wal-Faham (People of Memorization and Understanding).
They are those who memorize, understand the meanings, deduct the aspects of rulings, the wisdoms therein, and the benefits. Their example is like the land which accepts the rain water (memory absorbing knowledge) and brings forth vegetation and grass in abundance. This vegetation and grass is the fahm (the understanding) and ability to deduce. This is the example of those who kept what they memorized and understood it. They are the people of texts and understanding.
The Second Category:
Ahlul-hifth (People of Memorization Only)
Those are able to memorise and relate in precision, but they do not have the ability to understand the meanings, nor to deduct or address the wisdoms and benefits therein. They are like those who recite the Qur'aan, memorise it, precisely recite and pronounce the letters and hold to the grammar, but without comprehending it. On the other hand people vary to great extents in terms of their understanding of the texts spoken by Allah and (or) by His Messenger. Some may understand a ruling or two while others may deduce from the same text one hundred or two hundred rulings.
The example of these two categories as mentioned in the hadeeth is like the land which has the water. People can benefit from it: drinking, giving it to others to drink, irrigation, and so forth. These two categories, the first and the second are the happy ones, and the first category is higher in rank. This is the Favour of Allah:
This is the Grace of Allah, which He bestows on whom He wills. And Allah is the Owner of Mighty Grace. [Qur'aan 62:4].
The Third Category
They are the ones who have no share in memorization nor in understanding.
Their similitude in the hadeeth is that of the barren land, which could neither hold the water nor bring forth vegetation. Hence no produce (no benefit), and these are the wicked ones.
The first two categories, those who memorised, learned and understood, and the others who memorised without being able to understand, share the knowledge and teach, each in accordance with the extent he may have received and accepted. The latter knows the wording of the Qur'aan, teaches it and memorises it, while the former knows the wording, the meaning and the ruling and teaches them. The third category has no knowledge nor teaching.
This hadeeth, therefore, makes clear the nobility and rank of knowledge and teaching, and the children of Adam’s ('aleihis-salaam) categories with respect to this matter. The happy ones and the wicked ones. And in this hadeeth there is evidence that people's need for knowledge is like their need for rain, rather more. And if they fail to find (seek) the knowledge then they are the land that missed the rain. Imam Ahmed (rahimahullaah) said: “People are in need of knowledge more than their need for food and drink, because food is needed only once or twice a day, whereas knowledge is needed as much as the number of breaths." This is because each breath needs to be accompanied with faith and wisdom. And if faith and wisdom disassociate from a single breath, then he is ruined. And there is no way to protect against this except by the way of knowledge.
Listen now and contemplate the verse in the Qur'aan, in soorat ar-Ra’d (13:17). Allah, the Most High, says:
“He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allâh (by parables) show forth truth and falsehood Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allâh sets forth parables (for the truth and falsehood, i.e. Belief and disbelief)” (Qur'aan 13:17).
In this aayah (verse), Allah gave a similitude for the knowledge which He bestowed upon His Messenger (صلى الله عليه وسلم). It is like the rain which He sent down from the sky, because it produces life and benefits mankind in their livelihood, and for the provisions they need in their journey of return to Allah. Then He set the parable of the heart as the valley when He said (what means): “And the valleys flow according to their measure.” A big heart accommodates a lot of the knowledge, like a great valley accommodating a lot of rain, and a small heart accommodates little knowledge like a small valley holding little water.
That is why He (صلى الله عليه وسلم) said (what means): “And the valleys flow according to their measure.” This is parable of the knowledge when it sets or touches the heart. It takes away from the heart the foam (of false doubts), and it carries it to the surface of the heart, like when He said (what means): “The flood bears away the foam that mounts up to the surface.” It does not settle in the valley. Similarly, the false misconceptions when removed by knowledge go to the top surface of the heart where they float and do not settle. Rather they dry out and go away. What settles in the heart is that which benefits it from guidance on truth, as the pure water settles in the valley while the foam washes away.
Then Allah set another parable in the same verse:
“And (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it."
This is the ore people use to heat and to melt the gold and silver, copper and iron, in order to take away the impurities contained therein. The impurity is the foam driven out by the fire's heat, and what remains is pure essence. Therefore, in these parables you see two things mentioned:
(i) the rain which is the water, because of the life therein, its cooling and what it produces from benefits,
(ii) the other is fire, which eliminates and burns.
The verses of the Qur'aan bring life to the heart as the rain gives life to the earth, and it burns away the doubts and the lust and its filth, just like the fire burns what falls in it. In addition, the verses distinguish what is good of the essence as compared to falsehood (the foam), just like the fire takes away the impurities from gold, silver, copper and the like.
Then Allah said:
"Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).”[Qur'aan 13:17].
We ask Allah to make us of those who know and comprehend, and of those who comply and submit. Aameen.
The slave of Allah,
Saleh As-Saleh
May Allah reward sis Umm Noor al-Biritaaniyyah al-Yamaniyyah for transcribing this lecture, and sis Umm Ahmad al-Kanadiyyah for her final editing.
Reference source link: http://understand-islam.net/site/index.php?ption=com_wrapper&view=wrapper&Itemid=131
Not all that is known should be said
THE PRINCIPLE: “NOT ALL THAT IS KNOWN SHOULD BE SAID; NOT ALL THAT IS SAID SHOULD BE SPREAD.” lmaam al-Bukhari, rahimahullah, said: ‘Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.” [stated by al Bukhari in his saheeh [1/300] Anas bin Maalik radiallahu ‘anhu relates: Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah - truthfully from his heart - except that Allaah will forbid the Fire to him.” Mu’aadh said: 0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge]. [related by al Bukhari in his saheeh [#28] Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth: “The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord). Read more of this post |
Not all that is known should be said
THE PRINCIPLE: “NOT ALL THAT IS KNOWN SHOULD BE SAID; NOT ALL THAT IS SAID SHOULD BE SPREAD.” lmaam al-Bukhari, rahimahullah, said: ‘Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.” [stated by al Bukhari in his saheeh [1/300] Anas bin Maalik radiallahu ‘anhu relates: Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah - truthfully from his heart - except that Allaah will forbid the Fire to him.” Mu’aadh said: 0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge]. [related by al Bukhari in his saheeh [#28] Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth: “The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord). Read more of this post |
 توكلت في رزقي على الله خالقي *** و أيقنت أن الله لا شك رازقي |
Posted: 26 Mar 2012 10:07 PM PDT
* *In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy… Shaykh Saalih al-Fawzaan:…This is what is obligatory for the du`aat (callers) to precede upon in their call, that they should focus upon warning against shirk and calling to tawheed before everything, otherwise their call will not be upon the manhaj(methodology) of the Messenger (sallallaahu `alayhi wa sallam). Allaah sent the Messenger (sallallaahu `alayhi wa sallam) with warning against shirk and calling to tawheed, so it is essential to lay this foundation down first of all. After that, the person can direct his attention to the rest of the matters, since matters will not be correct and sound except with the presence of tawheed. If all of the people were to abandon zinaa (fornication), intoxicants, stealing, and they took on every virtuous quality from deeds and behavior, but did not abandon shirk, there would be no benefit in these matters and it will not benefit them. Whereas, if the people were to remain free of shirk, but had major sins less than shirk, then there is hope for such a person that Allaah will either forgive him or punish him in accordance with the level of his sins. But his final destination will be to Paradise because he is a person of tawheed. Tawheed is the fundamental basis and foundation. There is no salvation except with the presence oftawheed firstly. Therefore, it is obligatory to concentrate and always give attention to it and to call the people to it and to teach it to the people and to explain it to them, what is the meaning of tawheed and what is the meaning ofshirk. The Muslim must be aware of this matter and attain certainty concerning it. He should check himself so that he does not fall into anything from shirk or infringe tawheed. This matter is essential and the da`wah must precede upon this basis.(1) _____________________________ (1) Sharh Usool-ith-Thalaathah, Shaykh Saalih al-Fawzaan. Translated by Aboo Talhah Dawud Burbank -rahimahullaah.   |
'Abdullâh bin 'amr: If you are not crying, then pretend to cry. For by the One in whose hand my soul lies, if one of you knew, he would have shouted until his voice breaks, and he would have prayed until his back breaks.(at-Tazkiyah, p.124)   |
Ibn al-Jawzi’s Remarkable Comments on Supplication
The Shaikh, the Imaam, the Allaamah, the Shaikh of Islaam, Abul-Faraj Abdur-Rahmaan ibn Ali ibn Muhammad ibn al-Jawzi, said:
"I have reflected over an interesting situation: that a calamity may befall a believer and so he supplicates, going to great lengths in doing so, but he sees no sign of an answer. So when despair comes close, at that time his heart is looked at, thus if it is acceptant of the [many] decrees of fate, not having despaired of Allaah the Mighty and Majestic’s Bounty, then in most cases at that time the response is hastened, for it is there thateemaan is qualified, and the devil vanquished, and it is there that a man’s worth is shown.
And this has been alluded to in His Saying, the Most High, “… until [even their] messenger and those who believed with him said, "When is the help of Allaah?”[Baqarah 2:214]. And likewise is what happened to Ya’qoob عليه السلام, for when he lost a son and the situation went on for a long time, he did not despair–and then his other son was taken, but his hope in his Lord’s Bounty that, “… perhaps Allaah will bring them to me all together …” [Yusuf 12:83] still did not cut off. And likewise Zakariya عليه السلام said, "... and never have I been in my supplication to You, my Lord, unhappy [i.e., disappointed]." [Maryam 19:3]
So beware of considering as too long the time for a prayer to be answered!
And look to the fact that He is the Sovereign Lord/the Absolute King of the entire universe, and that He is the All-Wise in that which He plans, and the One who knows what is of benefit [to you], and that He wants to examine you in order to test your concealed mettle, and that He wants to see your earnest supplication, and that He wants to reward you for your patience, and other such purposes.
In addition to that, He is testing you by delaying the response to your supplication so that you can fight Iblis’ whisperings and wicked insinuations–and every one of these things strengthens [one’s] belief in His Bounty, and obligates being thankful to Him–for He, by testing you with the trial, prepared you to turn to ask Him.
And the distressed person’s destitution/poverty in having to turn to Him is total and utter affluence."
Saidul-Khaatir, pp. 227-228.
Sarf::Level1::Class23 by 'ilmul'arabiyyah
About the Class: After having taken some new vocabulary in the previous class, we will continue this class by taking more verbs of the first kind ( the first principle you were given ) after that we will go through some different rules when conjugating those kind of verbs. Click to view  Download_Mp3 |
Biograhphy of Sheikh Albaani
This is an excellent piece of work on Sheikh Albaani's biography. Below are the two files consisting the biography.
I think you owe it yourself to read the biography of the maan who is the Mujaddid of the era.
I think you owe it yourself to read the biography of the maan who is the Mujaddid of the era.
May Allah have mercy on the Sheikh and place him in the loftiest station in the Jannah..aameen
Tuesday, March 20, 2012
When Jihaad becomes obligatory, by Shaikh al-’Uthaimeen (rahimahullaah)
When Jihaad becomes obligatory, by Shaikh al-'Uthaimeen (rahimahullaah)
Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-'Uthaimeen, Part 6.
Student Mustafa George (hafidhahullaah) relayed from Shaikh Muhammad ibn Salih al-'Uthaimeen (rahimahullaah) in the latter's sharh of Riyad-us-Saliheen:When Jihaad becomes obligatory:
- When the Khalifa (Muslim ruler) enjoins it upon you
- When the kufaar surround you
- When you are already on the battlefield [you (are not allowed) turn your back unless you do it to gain a better position]
- If he is needed, and he is the only one who knows how to use a particular weapon - even if he is not commanded by the Imam
In these four cases, Jihaad becomes Fard 'Ayn, wajib (obligatory) upon an individual. In other than these four cases, it becomes Fard Kifaayah.So this is based upon knowledge and not emotion. There are two requirements for any deed to be accepted [Ikhlaas and its legislation (following the Sunnah)], and knowledge is necessary to know it is legislated.[Mustafa George said: If a person says,'Ya ikhwaan, such and such has taken place in such and such country. Let's go and fight.' Say to him, 'akhee, have you studied the affair of Jihaad? What are the principles of Jihaad? When is Jihaad obligatory upon you? Is it Fard'Ayn or Kifayyah? Have the conditions been met? Who is the Imam or scholar who has ordered it?' These are certain matters that should be asked of these individuals.]It is obligatory during the trials and tribulations we live in today that we remind the general laymen that the call to fighting for the purpose of one's land, this is a call that is not appropriate. And the people should become learned with regards to one's religion. And we should inform the people that we fight for our Religion before anything. When is it permissible to fight for his land?When his land is an Islaamic land, and the Islaam which is present in that land needs to be protected. We have to fight with this intention - the intention of protecting Islaam which is in the land. Not the land itself! Not the land itself, but because of the Islaam which is present in the land.Verily, a person who fights for Nationalism, or for his people, this is done by the Muslim or Kufaar. Fighting for the land, or your nationality, or your race is done by Muslim and kufaar, but this does not benefit a person to fight for your land, nationality or race. It does not benefit him on the Day of Judgement. And a person who is killed in fighting for his land or his nationality, or his race, he is not considered a martyr (shaheed).Because the Messenger of Allaah (salallaahu 'alayhi wa sallam) was asked about a man who fights for enthusiasm, one who fights for courage, and one who fights to show off, which of these is fighting in the cause of Allaah, and he (salallaahu 'alayhi wa sallam) said: The one who fights so that Allaah's Word becomes superior is striving in the cause of Allaah. [Agreed upon]*
If you fight for your land, then you and the kaafir are the same, but fighting for the Religion of Allaah - the Word of Allaah - which is being practiced and established in your land, then in this case it is considered for Allaah 'Azza wa Jall.And there is also another hadeeth that is considered in Bukhaaree and Muslim and others. The Prophet (salallaahu 'alayhi wa sallam) said: There is not a person who is wounded in the sake of Allaah, and verily Allaah knows who is wounded for His sake, except that he will come on the Day of Judgement with his wounds and they will be flowing with blood, the color will be the color of blood and the smell will be the smell of misk.Pay close attention how the Prophet (salallaahu 'alayhi wa sallam) gave a condition that the person is wounded for the sake of Allaah. So the Prophet (salallaahu 'alayhi wa sallam) in this hadeeth emphasized twice the importance of it being for the sake of Allaah. So it is wajib upon the students of knowledge to teach the people that fighting for your land is not the correct form of fighting.And then the student added the hadeeth of the man who killed himself while fighting - that the Prophet (salallaahu 'alayhi wa sallam) did not describe him as a shaheed. The 'Ulemma said: You should only call a shaheed he whom the Prophet called a shaheed, because you do not know the intention of the person. And likewise, the one who dies of a stomach ailment, or drowns, or dies in the fire or the building falls on him, then we say, 'that's the death of a shaheed, and we hope the person is a shaheed,' but you cannot say the person is a shaheed.Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-'Uthaimeen, Part 6.* In the footnote under this hadeeth in Buloogh al-Maraam [Book of Jihaad] is the following: It means that a battle for the sake of valour, integrity, retaliation, pillage, hypocrisy and an insatiable lust for land-grabbing, etc... are not the Islaamic wars even though they may be fought by the Muslim warriors. Islaamic war is the one which is fought mainly for the purpose and intention of propagating Islaam in the earnest. During the course of events, if such a war also yields some secondary benefits, there is no harm in that, and the warriors are allowed to be profited by them.
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